Obey the Lord Haggai 1:1-11

By Sam E. Stone

After returning from Babylonian exile, the Jews laid the foundations for the temple but then did no other construction work. After encountering opposition, the people were discouraged from continuing. Sixteen years passed, and the work was still unfinished.

Haggai and Zechariah were two of the prophets who served in this period. Some believe that Haggai was an old man who had seen the first temple (2:3) some 60 years before.

Haggai 1:1-11

King James Version (KJV)

1 In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

² Thus speaketh the Lord of hosts, saying, This people say, The time is not come, the time that the Lord's house should be built.

³ Then came the word of the Lord by Haggai the prophet, saying,

⁴ Is it time for you, O ye, to dwell in your cieled houses, and this house lie waste?

⁵ Now therefore thus saith the Lord of hosts; Consider your ways.

⁶ Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.

⁷ Thus saith the Lord of hosts; Consider your ways.

⁸ Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord.

⁹ Ye looked for much, and, lo it came to little; and when ye brought it home, I did blow upon it. Why? saith the Lord of hosts. Because of mine house that is waste, and ye run every man unto his own house.

¹⁰ Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.

¹¹ And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands.

Setting
Haggai 1:1, 2

 His message was addressed to two primary recipients—Zerubbabel (the governor of Judah) and Joshua (the high priest). They were the primary leaders of God’s people at that time. Zerubbabel was the political leader, while Joshua was the spiritual leader.

Haggai began by pointing out the way in which the people had been putting off obeying the Lord’s command. Sixteen years had passed since the first exiles returned and laid the foundation for the temple. Apathy followed. “Right now isn’t a good time to complete the structure,” the people rationalized. Haggai’s message removed all excuses. Any time is the right time to do what God commands.

Failing
Haggai 1:3-6

“Is it a time for you to . . . be living in your paneled houses, while this house remains a ruin?” God challenged the people through Haggai.

C. F. Keil wrote, “With this question the prophet cuts off all excuse, on the ground that the circumstances of the times, and the oppression under which they suffered, did not permit the rebuilding of the temple.” 

The people were living in luxury but felt no responsibility to rebuild the house of God—God, who had freed them from captivity and brought about their return (Psalm 126).

The people’s efforts toward self-induced prosperity had not succeeded. The prophet reminded them that their attention needed to be focused on the Lord: “Give careful thought to your ways.” This theme is repeated (see Haggai 1:7, 2:15, 18). Haggai gave specific examples of how living for themselves had not brought them success or happiness.

Human pleasure never satisfies. Those who live in this way find that even their clothes aren’t warm. A person’s wages will fall through a hole in his money bag. Henry Halley put it like this: “National adversity is due to national disobedience to God.” God has the last word about a person’s prosperity.

Finishing
Haggai 1:7-11

God’s people needed to rethink their priorities. First they were to immediately go up into the mountains and bring down timber. When the building supplies were available, the people were to start again on the project of building the Lord’s house. 

Haggai reminded them of what had taken place when they failed to follow God’s direction: “You expected much, but see, it turned out to be little.” The people had evidently been thinking, “We’ve just had bad luck with our crops this year.” That’s not what happened, the prophet asserts. “What you brought home, (God) blew away.” Their problems did not come because of “bad luck,” but rather served as evidence that God punishes the disobedient. Haggai urged self-examination.

God cared about having his temple completed. James E. Smith explained, “In that rebuilt house the sacred rites of Mosaic faith would be performed . . . The temple furnishings and the rituals associated with them were designed by God to set forth continually the greater glories of the Church Age. Thus the rebuilt temple was a preparation for the coming of Christ.”

The Jewish people had suffered times of drought as God rendered judgment on a nation that turned away from his Word. If they were willing to do the Lord’s will, however, they would see just what true prosperity could be like. 

Haggai promised they would see the difference. In actual experience they could watch failure be changed to success by the Lord’s hand (see 2:18, 19; also John 7:17). Those who disobey God face frustration and punishment; those who faithfully follow him are assured his grace, mercy, and blessing.

Jesus’ Mission on Earth

By Sam E. Stone

Each Gospel adds details and insights that help us better understand the broad ministry of Jesus. Lynn Gardner reminds us, “Luke omitted many events that occurred after Jesus’ baptism and temptation and before his preaching ministry in Galilee (Luke 4:14ff). These events are described in John 1:19–4:42.”

Luke describes Jesus’ traveling and teaching ministry in Galilee, where he not only performed miracles but also preached with authority and love.

Prophecy
Isaiah 61:1-3
Isaiah 61 begins with words of the Servant-Redeemer. It continues the predictions of the glory of Zion from chapter 60. William Fitch wrote, “The subject is once again the city of God and the people of God as fulfilling the divine purpose. The mission of this Servant is . . . threefold: to announce to the faithful that the time of their trials and sufferings is ended; to announce the commencement of the age of God’s favor; and to announce the vengeance of Jehovah.”

Just who was Isaiah describing when he announced relief for the poor, the brokenhearted, the captives, and the prisoners? The Israelites had turned away from God’s plan for them. The Lord had intended that they live in expectation of a Year of Jubilee (Leviticus 25:8-55). This would prevent having the world’s power and resources all in the hands of a few wealthy people who would oppress others. When the 50^th year came (their Year of Jubilee), indentured servants were released to return to their homes (Leviticus 25:13, 39-43, 54). Ownership of the land reverted to the ancestral family who originally lived there (Leviticus 25:28, 31).

While the people often suffered in difficult life situations, they could always hold on to the hope that a time of freedom, redemption, and opportunity was coming. This can help us understand the freedom which Isaiah promised and which Jesus ultimately provided.

Fulfillment
Luke 4:14-21
After a time of temptation in the Judean wilderness, Jesus returned to the area where he had grown up. Now at about 30 years of age (Luke 3:23), he began delivering God’s message to the people. His fame quickly spread throughout Galilee (see John 4:45). As he taught in the various synagogues in the area, everyone praised him.

We know Jesus worshipped regularly each week because of Luke’s parenthetical explanation, as was his custom. The fact that he stood up to read is typical of what a rabbi did—standing while reading the Old Testament Torah, but then seated as he taught (Matthew 5:1). We don’t know if Isaiah 61:1, 2 was simply the normal place to read in the worship plan or if Jesus specifically chose the text. It was certainly most appropriate.

“The Spirit of the Lord is on me.” At his baptism some months earlier, the Holy Spirit had descended on Jesus like a dove (Matthew 3:16). “He has anointed me to preach good news to the poor,” Jesus explained. Priests and kings were anointed with oil to set them apart for their work. Symbolically, Jesus was as well. He came “to serve, and to give his life as a ransom for many” (Matthew 20:28). Jesus had been meeting all types of needs as he walked the hills of Galilee. He followed the path chosen by his Father, knowing that one day it would lead to Calvary.

The Old Testament was copied onto long scrolls which were kept at the synagogue for the rabbis to study and teach. When Jesus was through reading the text to the people, he rolled up the scroll. At this moment, the eyes of everyone in the synagogue were fastened on him. We can imagine the excitement when the hometown boy with the growing reputation returned to the place where he had been raised. The reading from Isaiah 61 describing the Messiah’s reign summarized Jesus’ life and ministry. “Today this scripture is fulfilled in your hearing,” Jesus told them.

From Suffering to Glory

By Sam E. Stone

Chapters 42–53 of Isaiah contain what are called the “Servant Songs.” Isaiah 53 (perhaps the most familiar of them) is quoted six times in the New Testament. It describes not only the ministry of Jesus but his death and burial as well. The fulfillment of these very prophecies is noted in our lesson text taken from Luke 24.

The Picture
Isaiah 53:3-8
J. A. Alexander wrote, “Notwithstanding these and other prophecies of the Messiah, he is not recognized when he appears (Isaiah 53:1) . . . His low condition, and especially his sufferings, make him rather an object of contempt (vv. 4-6) . . . . Even they for whom he suffers may mistake his person and his office” (v. 8).

Isaiah describes vividly the pain and suffering that the Messiah would endure. Jesus underwent not only physical mistreatment but also the low esteem in which he was held by the very people for whom he was ready to die. He took up our pain and bore our suffering. Details of the crucifixion are clearly described, such as his body being pierced for our transgressions. Later Peter explained that Jesus “bore our sins in his body on the cross, so that we might die to sins and live for righteousness” (1 Peter 2:24).

When going through his trial, Jesus did not open his mouth. Like a sacrificial lamb ready to be offered, he said nothing in his own defense. He accepted mistreatment from his accusers, knowing full well what awaited him (Matthew 27:12-14). Isaiah’s prediction of what would occur was explained by Philip (Acts 8:30-35), who cited today’s text.

“The reason for his suffering would be misunderstood,” explained James E. Smith. “Most would think he suffered for some terrible crime or sin in his own life. Nothing could be further from the truth. His sufferings were vicarious and redemptive. Only through all that suffering could all the straying sheep be recovered. The our and his contrast in these verses is striking and moving.”

The Prophecy
Luke 24:25-27
Only Luke’s Gospel contains the account of two disciples, Cleopas and his friend, on the road to Emmaus (Luke 24:13-35). Lewis Foster observed that, at this point, Luke showed he can describe a scene in warm and sensitive detail. As Jesus began walking with the two, their downcast faces revealed the hopelessness felt by all of Christ’s followers after his death.

There is no indication that Jesus was in a glorified body. However the two disciples were kept from recognizing Jesus when he began walking along with them. The end of their temporary limitation of recognition is noted later (v. 31).

Jesus began by chiding them for their unwillingness to believe all that the prophets had taught for many years. Wasn’t the Messiah’s death necessary in God’s plan? “The very things about the death of Jesus that disturbed them so were the strongest proof that he was the Messiah of the Old Testament” (A. T. Robertson). Jesus taught them how the things that happened to him had fulfilled both what Moses taught in the Law and all that the Prophets later explained.

The two invited Jesus to stay overnight with them (v. 29). As they ate the evening meal together, Jesus “took bread, gave thanks, broke it and began to give it to them” (v. 30). At that moment “their eyes were opened and they recognized him” (v. 31).

The Promise
Luke 24:44-47
The verses not in our printed text (vv. 28-43) describe the thrill felt by the two disciples as they realized they had been in the presence of the risen Lord. Immediately they returned the seven miles to Jerusalem. There they found the Eleven and other disciples excited because of Peter’s report that he too had seen the resurrected Jesus. Suddenly, Jesus himself was present in the room with them. His presence confirmed the reports of the various ones who had seen him.

Jesus reminded them that not only had Moses and the Prophets foretold his death, burial, and resurrection, but he himself had as well (Luke 9:22, 44; 18:31). The Master Teacher clarified all that had happened and opened their minds so they could understand the Scriptures.

Lesson for March 30, 2014: Triumphant and Victorious (Zechariah 9:9, 10; Matthew 21:1-11)

Lesson for March 30, 2014: Triumphant and Victorious (Zechariah 9:9, 10; Matthew 21:1-11)

By Sam E. Stone

Continuing this quarter’s study, “Jesus’ Fulfillment of Scripture,” we come to the Triumphal Entry. It marks the beginning of the end of our Savior’s earthly life. The event had been foretold centuries before by the prophet Zechariah. He served as a priest along with Haggai, urging the Jews to rebuild the temple in Jerusalem (see Ezra 5:1, 2).

James E. Smith pointed out four important facts found in Zechariah 9 concerning the coming Prince of Peace:

1. The promise of his coming (v. 9)

2. The character of the ruler (v. 9)

3. The nature of the kingdom (v. 10)

4. The redemption of the coming ruler (v. 11)

These predictions all find their fulfillment in the coming of Jesus.

The King Is Coming
Zechariah 9:9, 10
Upon returning to their native land, the Israelites worked to rebuild the temple in Jerusalem, renew the observance of special days, and offer the appropriate sacrifices. Zechariah’s message to the nation reminded them of the promised ruler, whom God would send one day.

The Messiah is pictured coming as a victorious king, having defeated all his enemies. As he approaches, the people shout his praise. He is not only victorious but also righteous. His humility is also described by the prophet, who calls him lowly. He was to enter the city riding on a donkey. The donkey is seen as an animal representing peace, while a horse would suggest warfare. The conquering hero will proclaim peace to the nations.

The King Has Come
Matthew 21:1-11
Jesus knew that he was nearing the end of his earthly ministry. He instructed his disciples to go and secure a young donkey on which he could ride into the city. R. V. G. Tasker wrote, “He was . . . coming to Zion to claim the city as his own. He was coming to make Jerusalem what God had intended it to be, but what it had never yet been, ‘the joy of the whole earth,’ from which streams of mercy and salvation would flow for all mankind.” His coming on a donkey fit exactly with what Zechariah had foretold.

The Gospel accounts make it clear that the procession into Jerusalem began in the nearby village of Bethany. Jesus had evidently made private arrangements with one of his followers there to use an animal that day. He sent two disciples ahead. They found the donkey exactly where Jesus told them. As they prepared to take it, the owner confronted them. He quickly gave them permission, however, when they told him, “The Lord needs it” (Mark 11:3).

As they moved into Jerusalem, the reaction by the crowd was astonishing. They received him like a king. J. W. McGarvey contrasted the event with the way in which a Roman general might have been treated: “There were no hired multitudes to applaud Jesus. There is nothing here but the lusty, honest shout of the common people. . . . The rich in purse, the learned in schoolcraft, and the high in office were, as usual, not there (1 Corinthians 1:26).”

Bible scholars note that when the people spread their cloaks in front of him, this was the very thing that the friends of Jehu had done years before when he was proclaimed king (2 Kings 9:13).

The greeting which the people called out, Hosanna, can mean, “Save now,” or “Save, I pray.” The two Hebrew words that are combined in the word Hosanna are the same used in Psalm 118:25, a messianic psalm. R. C. Foster suggested that here the word Hosanna is primarily a prayer rather than an acclamation: “Save now.” It came to mean an expression of praise, “Hail.” Hosanna in the highest may mean a prayer that God will save them and bring them into the blessings of Heaven; or if the word is used as an acclamation, it may mean, “Let those in highest heaven rejoice!”

In the earlier months of his ministry, Jesus would not allow his followers to offer such praise publicly. He deliberately worked so as not to precipitate a premature crisis since the religious leaders continually watched him, seeking a reason to arrest him. Only when the time for confrontation and crucifixion had finally come did Jesus accept the unprecedented praise of the people. Jesus came triumphant and victorious!

SON of DAVID

SON of DAVID

Student Text Book & Teacher's Handbook

Devotional Reading: Mark 10:46-52 – Background Scripture: Psalm 89; Isaiah 9: 1-7 Matthew 1:18-26; Luke 1:26-33

Rev. Michael J. Hudgins

Sunday, March 9, 2014

From the teachers handbook, page 19

“Promises that are not fulfilled quickly are often forgotten. The longer a promise goes unfilfilled, the harder is is to believe it will be kept. Parents who make light promises to their children hazard the loss of their trust if they do not keep them. Many are cynical about politicians because campaign promises are often unfulfilled. Many have come to believe that promises are made to be broken. Some of God's promises were fulfilled in a short time, some were fulfilled after many years, and some still have not been fulfilled. Not understanding God's timing, some have become cynics. Peter wrote of scoffers who said “Where is the promise of his (Christ's) coming? For since the fathers fell asleep, all things continue as they were (II Peter 3:4) A two thousand year delay leads many to discount Jesus' promise.”

Numbers 23:19

God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

2 Corinthians 1:20

For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

Psalm 89:35-37

King James Version (KJV)

35 Once have I sworn by my holiness that I will not lie unto David.

Do you remember this?

“Do you swear to tell the truth, the whole truth, and nothing but the truth, so help you God?”

“God affirms the certainty of His faithfulness by reminding the congregation that He is the holy God. Thus God's promise is based on His own character. He is not like fickle humans, who change their minds on a whim or tell lies. Because HE IS the holy God, His promises are like oaths, sworn on His own holiness.” page 243, student text

Hebrews 6:13

For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

No matter how long it takes, if God has made a promise to you, rest assured that is will come to pass, no matter how long it takes to fulfill it.

Luke 2:25-29

King James Version (KJV)

25 And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him.

26 And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ.

27 And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law,

28 Then took he him up in his arms, and blessed God, and said,

29 Lord, now lettest thou thy servant depart in peace, according to thy word:

God made a promise, a covenant with Simeon that he should not see death until after that he had seen The Lord's Christ, and not only did Simeon get to see the promise, he held the promise of God to him in his hands!!

God did not lie to Simeon, but kept His promise to him.

Hasn't God kept His promises to you? Now mind you, be not quick to answer, but think upon it. The question was what GOD promised, not what you thought He said, but what God Himself did say!

36 His seed shall endure for ever, and his throne as the sun before me.

God  has assured David that he would have a place of greatness, that his offspring would succeed him, and that his kingdom would be established forever.

1 Samuel 13:14

But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath commanded him to be captain over his people, because thou hast not kept that which the Lord commanded thee.

Acts 13:22

And when he had removed him, he raised up unto them David to be their king; to whom also he gave their testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.

37 It shall be established for ever as the moon, and as a faithful witness in heaven. Selah.

God's promise is for a king that rules without end. Is not Christ's kingdom

“God will keep his Word. His promise is based on his character. He won’t change his mind or go back on what he has said, like people often do. The throne of David will be established and preserved by the Lord himself. What humans can’t do, God can.”¹

Isaiah 9:6-7

King James Version (KJV)

6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

God promises to send the people a king that will by far and wide exceed everything that His people have seen in their past and present rulers.

7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.

Confident Hope

Isaiah 9:6, 7
“The prophet Isaiah gives a wonderful introduction to God’s Son, who will be known on earth as the Son of David. Four meaningful titles are used to describe his greatness —Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Obviously the child described is greater than anyone can imagine. His reign will be marked by justice and righteousness.”²

The promised king will bring these things FOREVER!

King David's rule had a beginning and an end. It was finite and only upon the earth.

The Throne of The Lord's Christ will last forever and His rule will have no end!

SEVERAL HUNDRED YEARS LATER, THE PROMISE COMES TO PASS!

Matthew 1:18-23

King James Version (KJV)

18 Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost.

A familiar passage of scripture that Christians all over the world have come to know and repeat, especially during the Christmas Season.

Confidence Fulfilled

Matthew 1:18-23
“The miraculous birth of Christ is carefully explained by Matthew. A Jewish couple was normally betrothed for about 12 months prior to their actual marriage. This was a binding relationship, however, and the couple was considered to be man and wife, even though they did not live together yet (Deuteronomy 22:23, 24). Mary was found to be pregnant through the Holy Spirit.

Luke explains this from her perspective (Luke 1:26-38), while Matthew tells it through Joseph’s eyes.”³

God had, in past times given children to aged and childless couples like Abraham and Sarah, but never before had a virgin conceived.

When God does a thing, He does with authority, power and no doubt that is it He Himself that has done this thing. God was now Father and SON and Holy Ghost!

19 Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily.

Because Joseph knows that he is not the father, he knows (or thinks he knows) that Mary has not been faithful to him and decides to break the engagement and end the arrangement between his parents and Mary's.

As was the custom of that time, Joseph had the right to bring Mary's condition to the community's attention to bring her to an open shame. But Matthew tells us that Joseph is a man whose character is in line with the righteous of God.

He decides not to do that thing, but to make the dissolution of the engagement private, thereby showing Mary MERCY!

Matthew 5:7

Blessed are the merciful: for they shall obtain mercy.

20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

While he thought on these things! Can you imagine how Joesph felt about what he had found out?? Grief? Anger? Disappointment? Shame? But whatever he was feeling as he was thinking on it, God sends an Angel (messenger) to let him know exactly what has happened and what WILL happen.

“Joseph was not only a pure and good man, but he was tender and gracious as well. He kept the law and did not want his name and reputation to be sullied. At the same time, he loved Mary and cared about her well-being. He wanted to protect her from public disgrace, so he was considering a quiet divorce.

Joseph did not act hastily, however, but took time to anguish over the right thing to do. Taking time to think before we act is a wise habit for all of us (James 1:19). God appeared to Joseph in a dream. The Lord at times used dreams to make known his will to the prophets and other people of God (Genesis 20:3; 1 Kings 3:5; Daniel 7:1). The Lord reminded Joseph of his lineage in preparation for his role in raising the Son of David —Jesus, the Son of God.”⁴

21 And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.

“Do not be afraid to take Mary home as your wife.” Joseph did not need to be afraid, nor should he have doubted Mary’s chastity. The child conceived in her was by the Holy Spirit. An angel had explained this to Mary as well (Luke 1:26-38). His name was to be Jesus.”⁵

“Names were important to the Jewish people. The name Jesus, like Joshua, was derived from the Hebrew word meaning “to save.” This play on words is emphasized when Matthew adds because he will save his people from their sins (see Psalm 130:8). All this took place to fulfill what God had said. It was not fulfilled because it had been predicted, but it had been predicted because it was certain to take place (2 Peter 1:21).”⁶

To reign with Him is to suffer with Him!

2 Timothy 2:11-12

King James Version (KJV)

11 It is a faithful saying: For if we be dead with him, we shall also live with him:

12 If we suffer, we shall also reign with him: if we deny him, he also will deny us:

I thought of this after I read the Sunday School lesson text from the student text where it read:

“.. This is the greatest of announcements, but for Joseph it is also a call to serve God in a most unusual way. By telling Joseph that he is the one to name the child, the angel implies that Joseph will serve in the role of the child's father. Joseph is now committed to this child. Acting as father, he will share with Mary the community's scorn for what people will falsely assume to be the couple's mutual immorality.” page 246 of student text.

We all know how some people, especially women (no offense) are when it comes to a woman engaged to be married, walking down the isle while pregnant are do we not?

Imagine the whispers, gossip, all manner of conversation that was NOT good about this event? Isn't it just like God to tell us to do something that He has plans for, we know it is of God and we bear scorn, are mocked for doing it?

But thanks be to God for He will never leave us alone or forsake us, especially when we do that which He has commanded that we do!

22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying,

23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

“A miraculous conception was essential for the miraculous things that God’s Son would do. The quotation from Isaiah 7:14 clearly set forth the fact of the virgin birth. The name Immanuel describes how the divine nature was combined with the human nature in him—“God with us.”⁷

God is with us! Question, are we with Him?

“Jesus is indeed God because the subsequent narrative shows that He comes with power and authority that belong to God alone; Jesus is with us as He undeservedly takes our sufferings on himself.” page 247 of student text

Throughout all we suffer, all that we endure, times of trouble, whatever God is WITH US!

Remember that when you are facing the trials of life and its disappointments, never lose hope and never lose faith, for He is with you, He is with us!

1 written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

2 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

3 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

4 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

5 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

6 Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

7Written by Sam E. Stone, former editor of CHRISTIAN STANDARD.

Lesson for March 2, 2014: An Eternal Kingdom (2 Samuel 7)

By Sam E. Stone
God made covenants with various individuals in Old Testament times, as well as with the nation of Israel as a whole. Before Samuel died, he anointed David as king of Israel. Shortly after returning the ark of the covenant to Jerusalem, David was troubled by how things looked. While he was living in a palace of cedar, the ark remained in a tent. King David decided this was not right.

As we learn in today’s text, however, God was not bothered by this. The passage begins with the message God delivered to David by the prophet Nathan. Nathan is introduced to us for the first time in this passage. He continues to be a key figure throughout David’s life (2 Samuel 12:1-14; 1 Kings 1).

A Correction
2 Samuel 7:4-7
The Lord’s message through Nathan brought both assurance and correction. The previous verses (2 Samuel 7:1-3) show that when David first brought up his idea of building a house for God, Nathan immediately affirmed the plan (v. 3). Unfortunately, he spoke before checking with God.

While there was nothing wrong with having such a place of worship, this was not the time for it, and David was not the person to build it. There is no indication that either David or Nathan had prayed about the decision. God reminded them that he had never asked for such a place during the years since he brought the Israelites up from Egypt. “Did I ever say to any of their rulers . . . ‘Why have you not built me a house of cedar?’”

A House
2 Samuel 7:8-11
God was not dependent on David’s efforts. Instead, the Lord had been constantly providing for David all of the time. God was the one who had cut off all David’s enemies from before. This “rest from all his enemies” (v. 1) came not through David’s military skill, but through God’s strong arm. The Lord then promised David, “I will make your name great, like the names of the greatest men on earth.” The new covenant that God made with David is an eternal one, eventually fulfilled completely through David’s descendant, the Christ.

Rather than David making a place for God, God declared, “I will provide a place for my people Israel.” He promised to plant them “so they can have a home of their own.” In an earlier covenant God had promised this land to Abraham and his descendants. Here the Lord expanded on that promise to David. The provision of respite from battle was part of the blessing God had for David and the Israelite nation. David’s descendants would continue to lead God’s people. Through his family line, the Messiah would one day come. Ultimate fulfillment came in the person of Jesus, the Son of David (Matthew 1:1).

A Relationship
2 Samuel 7:12-16
“When your days are over and you rest with your ancestors, I will raise up your offspring to succeed you.” King Solomon was David’s immediate successor. “He is the one who will build a house for my Name.” Solomon would be given the opportunity to build the temple in Jerusalem (1 Kings 6). David had been a man of war and, for this reason, God chose to have another build his temple (1 Chronicles 28:3). “I will establish the throne of his kingdom forever.” Solomon, a man of peace, was a part of the line through whom the Prince of Peace would one day come (Isaiah 9:6).

God promised to deal with David and his descendants on the throne like a father would deal with his son. This would include discipline and punishment for occasions of disobedience. Ultimately this relationship is also applied to Christ (see Hebrews 1:1-9).

God then gave a final assurance to David. “My love will never be taken away from him . . . Your house and your kingdom will endure forever before me.” David need have no fear that God would ever remove the royal line from his family, as he had with Saul. God promised that this covenant relationship would be different. There will always be a king on the throne who is part of David’s royal line. A psalmist affirmed this as well (Psalm 89). Jesus, in the line of David, rules over his kingdom eternally.

Lesson for February 16, 2014: Show Your Faith by Your Works (James 2:14-26)

James's Central Concern: Faith That Works

The works James requires are not done apart from faith but done in faith, not done instead of faith but done because of faith. Faith is the underlying stance of Christian life; deeds are the way of life; becoming mature and complete is the goal of Christian life. James cannot be charged with opposing deeds to faith, since he does not say, "I will show you deeds instead of faith." Rather, he contends for a showing of both faith and deeds: I will show you my faith by what I do. He does not object to faith; he objects only to faith not accompanied by action. Simply stated, he wants Christians to have faith that works.

James's logical argument in 2:14-18 can be outlined in four parts, so that conclusions can be drawn about his meaning.Rhetorical Questions About Faith Without Deeds (2:14)
The two rhetorical questions about faith without deeds are (1) "What good is it?" (answer: none) and (2) "Can it save?" (answer: no). The first question implies a general lack of any usefulness for a faith without actions. The second question specifies a particular use that is lacking--salvation itself.

The combined impact is to declare a thorough uselessness of faith without deeds and, to make it absolutely clear, also to declare its particular uselessness in regard to salvation, which would be the primary point of having faith in the first place. "In a Christian context such as this, . . . the `use' takes on serious consequences, for it is salvation which is at stake" (Davids 1982:120). In the subsequent example in 2:15-16, there is no "good" for the needy person who receives no help. Here in 2:14, however, it is explicit that the good lacking is for the person who claims to have faith.

James asks not if such faith can save "anyone else" but if such faith can save him.An Example of Faith Without Deeds (2:15-16)
The situation in James's illustration is technically hypothetical ("If . . . ") but probably one he considered quite realistic. James's specification of a brother or sister (not just "someone") reflects an envisioning of real action toward real people. We already know many of his readers were living in economic hardship. His illustration does not imply that all Christians were living in poverty, but that in their midst they would be encountering cases of hardship as severe as a lack of sufficient clothing and even "the day's supply of food" (Adamson 1976:122).

The hypothetical response to the need is good wishes without any actions, for the needy ones are merely "dismissed with friendly words" (Davids 1982:121). The response to the needy ones begins literally, "Go in peace."

 The verbs "be warmed" and "be filled" could be either passive or middle. Though Davids disagrees (1982:122), Adamson (1976: 123) and Laws (1980:121) take them in the passive voice, which allows a religious overtone to the wishes.

The person would be saying not just the secular-sounding translation of the NIV but the more pious "Go in peace. May you be warmed and filled" as an expectation that God would provide for the needy one. This would certainly suit James's context, objecting to "faith" that has pious words but no actions.

The uselessness of this response is so obvious and offensive that James needs only to repeat his first rhetorical question: What good is it? James expects that faith will surely lead to actions to meet others' material needs.

Conclusion About Faith Without Deeds (2:17)
In fact, his expectation is so strong that he concludes with the most severe condemnation of faith without deeds: it is dead. The last words of his sentence are by itself, referring back to faith. Placed here, these words emphasize the focus of James's concern, which is faith by itself--that is, faith without the authenticating actions. It is not that he is promoting deeds as an alternative to faith. He obviously knows the value of faith, for he called those who have faith "rich" in 2:5. What James is rejecting is the notion that one can have faith by itself, without the accompanying actions.

An Anticipated Objection and Its Answer (2:18)
The objection that James anticipates presents a problem. We would expect him to propose the statements "You have deeds; I have faith" as a potential retort spoken to him; but what he writes is a reversal of these statements. Some have supposed a loss from the original text; but with no manuscript evidence to support it, this theory must remain a last resort. Others (e.g., Ropes 1916:208-14; Dibelius 1976:155-56; Laws 1980:123-24) have simply accepted James's reversal of these statements as a carelessness about how he formulates them; his primary point is to confront the false theology of separating faith and actions, regardless of which party holds which alternative.

Such an explanation is possible but dangerous with any text; the first course must be to seek a reasonable explanation for a deliberately worded text. Laws, for example, admits the solution is not entirely satisfactory (1980:124). Mayor (1897:95-96) and Adamson (1976:124-25) try to solve the problem by extending the quotation through the end of 2:18 and rendering the whole verse not as an anticipated objection to 2:17 but as a further confirmation of it. This requires an understanding of will say in 2:18 as "someone may well say" and the rest of the verse as the person's argument, which James is commending to his readers.

A paraphrase of James's thought would then be: "Faith by itself is dead. In fact, someone could properly say, `You have faith, and I have deeds. Show me your faith apart from deeds, and I will show you my faith by deeds.' " This solution is possible grammatically and attractive because of the consistency it provides for James's use of the pronouns.

 However, it is too forced, not only because of the sense it requires of the verb will say but also because it attempts to reverse the whole first phrase (but someone will say), which in all other cases in Greek literature introduces a contrast or objection to what has preceded. Davids (1982:124) and Moo (1985:105-6) finally choose the solution accepted by Ropes, Dibelius and Laws as the most likely, acknowledging that all of the solutions to this passage have their difficulties. This does seem the best option.

In other words, James is not particular about whether any hypothetical questioner believes in faith alone or in deeds alone. Instead, James is repudiating any separation of faith and actions as if they were contradictory or even equal alternatives. He is insisting on the theological unity of the two. In 2:18 he challenges anyone to be able to claim genuine faith without the authenticating works, and he declares the only way to have genuine faith is to carry it out with deeds. He affirms the necessity of both faith and actions and says he will show the former by the latter.

With these observations of James's logical argument, we are in a position to draw interpretive conclusions.

1. What does James mean by deeds? First, we can state the theological content of deeds. James consistently speaks of deeds as actions that are taken because of one's faith and that therefore demonstrate and authenticate one's faith. The primary, earnest and repeated point he makes is "not that works must be added to faith but that genuine faith includes works" (Moo 1985:99). It is the very nature of genuine faith to express itself in works.

Though he uses the same term for deeds (erga) as Paul does in Galatians and Romans, James is not writing in the same context. It is not just that Paul and James discuss different times in the Christian life (as Barclay presents it, 1976:74); they are addressing different issues at any stage in a Christian's life. Paul uses the term to refer to works of the law (not only rituals but any act of obedience to God's commands, as Moo rightly contends, 1985:101-2) intended as a basis for standing as righteous before God. In that context, such works are a false alternative to faith in which one would rely on one's own works instead of relying (by faith) on God's redemptive works.

James is referring to moral actions flowing naturally from genuine faith, so that the faith and deeds are not a dichotomy but a unity. Paul agrees in Ephesians 2:9-10: we are not saved "by works" (ex ergon), but we are saved "for works" (epi ergois). (See the section on "Faith and Deeds" in the introduction to this volume.)

Second, we can state some of the practical content of deeds. James's illustration calls for the active giving of material help for people lacking clothing and food. The deeds James especially has in mind for a life of faith, then, are not the keeping of religious ritual but the acts of love commanded in Christ's "royal law." We also find in James a conviction that Christians are responsible to care for each other. He pictures fellow believers (a needy brother or sister) in his example, and it is one of you who speaks the good wishes without taking the practical actions.

2. What does James mean by faith without deeds? James has used three important terms by which to assess faith without deeds. First, such faith is of no good. We found this term to mean of no use or benefit. Second, such faith does not save, and we found this to refer to the lack of salvation for the one who has this kind of faith. Third, such faith is dead. James chose this third term for summation and climax in 2:17, even as he will employ it again at the very end of this passage in 2:26.

There he will explain his analogy: faith without deeds is dead as a body without a spirit is dead. The force of his meaning thus builds and intensifies. Faith that does not result in deeds is a faith that is utterly useless, ineffectual for salvation and in fact dead. With such terms in the text, we are finally forced to conclude that he is talking about a "faith" that is no genuine faith at all. Even when James depicts a Christian in the example of 2:15-16 (one of you), this does not mean that he expects a person of genuine, saving faith actually to ignore the poor.

The point of the illustration is that such an outcome is unthinkable.

This biblical truth needs to be forcefully preached and taught for the social conscience of the modern church. It must become unthinkable for us, too, that our faith would leave us content to ignore needy people. Our churches are failing to supply the channels of ministry for a life of faith if they are not providing ways for Christians to minister to needy people. As churches plan their priorities, it does not matter whether church growth can occur through outreach to the poor; it is a question of whether we have genuine, saving faith. This point is a message to convict and to motivate those who would be people of "faith."

3. What does James mean by faith? A life of faith (pistis) is the unifying theme of James's letter. He strongly emphasizes that faith is a stance of belief and trust toward God--for example, trusting God even in the face of trials. But with equal strength James emphasizes that genuine faith is "working faith" (Moo 1985:107). It is the stance of belief toward God by which one endures trials, asks for wisdom, resists temptation, controls one's tongue, looks after orphans and widows in their distress, keeps oneself unpolluted by the world, avoids favoritism, loves one's neighbor as oneself, gives physical necessities to the poor and, in short, lives as a doer of the word.

We can affirm all of this with James's passionate earnestness but without distorting his view into an unrealistic expectation of sinless perfection.

 Of course Christians fail to live up to this perfectly; that is why James bothers to write about it. But the meaning of real faith is still to be embraced and practiced. If the works of faith are not present, the authenticity of one's faith is in serious question. Genuine faith, faith that does result in salvation, must acknowledge the lordship of Christ and so respond to Christ's word with actions of obedience.

BibleGateway Commentary on James 2:14-26Thus 2:14 recalls the emphasis on that "which can save you" in 1:21. Christ is both Savior and Lord; he cannot be separated into two persons. Genuine, saving faith necessarily includes both a trusting of Christ as Savior and a following of Christ as Lord.

Lesson for February 9, 2014: Treat Everyone Equally (James 2:1-13)

By Sam E. Stone

Edwin Markham once said, “We have committed the Golden Rule to memory; now let’s commit it to life.” That is James’s point. In this chapter he insists on consistent Christianity. Spiros Zodhiates observed, “Whenever James is about to scold the believers of his day, he likes to preface the scolding with a word of love, and that word is my brethren. He admonishes in love; he corrects in affection.”

Problem Identified
James 2:1-4
James warned his readers not to show favoritism. In the first century of the church, partiality was already a problem. Even today it is easy for an unspoken caste system to develop within a congregation. All distinctions between rich and poor should be eliminated. Showing partiality was specifically forbidden by the Mosaic Law, particularly in judicial decisions (see Deuteronomy 1:17 and Leviticus 19:15). Peter learned that God himself is no respecter of persons (Acts 10:34, King James Version).

James showed how two people from very different socioeconomic backgrounds might receive quite different treatment when attending worship. Favoritism is the root cause. The wealthy churchgoer is dressed in fancy apparel and wears an impressive gold ring. He is quickly ushered to the best seat in the house. The poor man in dirty clothing is relegated to sitting on the floor or standing during the service. When this happens, James declared, you have discriminated among yourselves and become judges with evil thoughts.

Problem Evaluated
James 2:5-7
Judging by appearances is always dangerous. Some Jews looked on earthly prosperity as a mark of divine favor, while poverty was seen as a sign of God’s disfavor. James reminded his readers that those who are poor in the eyes of the world may be rich in faith. They have high standing in God’s eyes. Jesus noted that a part of his mission was to preach good tidings to the poor (Luke 4:18). Moreover, it was the rich—not the poor—who were exploiting the Christians. They drug them into court and blasphemed the name by which they were called.

A. T. Robertson noted, “The Sadducees will not even call the name of Jesus when they discuss the case of Peter and John. They refer with contempt to ‘this name’ (Acts 4:17). The disciples rejoiced, however, ‘that they were counted worthy of suffering disgrace for the Name’” (Acts 5:41). Those who are financially poor are often proved to be rich toward God (Luke 12:21). Jesus said that Heaven belongs to the truly poor in spirit (Matthew 5:3; Luke 6:20).

Problem’s Solution
James 2:8-13
James identified Leviticus 19:18 as the royal law found in Scripture—“Love your neighbor as yourself.” This was affirmed by Jesus as well (Matthew 19:19; Mark 12:31-34). If a person shows favoritism, that one is sinning. Andrew McNab observed, “The apostle now anticipates a possible objection. Why make so much of this matter of respect of persons? It is only a single offence, and it is surely not to be taken so seriously. He rebuts this argument by pointing out that the whole law is broken through failure at any one point.”

Love of God and man covers everything. Jesus emphasized this when he gave the Golden Rule (Matthew 7:12). One teacher declared, “A church of a clique is doomed. A church is only of use when it is open to the people who need the help of the gospel. The church opens its doors to let people in; it does not put up bars to keep them out.”

Every Christian depends completely on God for the forgiveness of sin and the gift of Heaven. This is all the more reason for us to speak and act as those who are going to be judged by the law that gives freedom. It is all that a law ought to be (see Psalm 19:7). Albert Barnes added, “In all our conduct we are to act under the constant impression of the truth that we are soon to be brought into judgment, and that the law by which we are to be judged is that by which it is contemplated that we shall be set free from the dominion of sin.”

We all want mercy. We all need it. How we treat others affects how we may be treated by God. Mercy triumphs over judgment.